Baxter - Houston-Packer Collection BT70 .B397 1675

and Decrees of god, &c, 1o9 more who commanded him : faving that commanding maketh another no neceffary Inftrutnent, becaufe he can difobey But Gods premotion is fup- pofed byyouunavoidably to predetermineus. 636,. But pag. ;,55. he giveth the true anfwer, that the confequence holdeth, not of a metaphorical improper Inftrument, who bath fornewhat of his awn which he bath not from the principal agent, yea fuch, have fame- what of Principal caúfä4ity, andfomewhat mixt of their 'own which they have not of God, betides the nature ofapure infirument :. fach are [inners to God. Therefore it holds not, that the horfe halteth : ergo, the rider halteth (nonor "caufeth it.) Thus infcioufly he--unfáith what Iaborioufly he writeth a Book to prove : and the very fame that I fay. , The Rider doth not caufe the baking as it is halting at all ; but only as it is _motion in genere: fo doth God by finfui ails : That they are exercifed on the for- bidden objet rather than another, is notat all of God, but that they are Allions ingenre is of God. 637. Sop 256. hewell fayeth that thefault of the pen is not to be afcribed to the writer, nor the effect aufrom that fault ; nor ofthe Saw to the sawyer; And fo of theSabeans robbing lob : And he aflèrteth, p. 257, that biabolus Impii homines funs taufe principales in acmepet candi. And what need we more e Remember then that fin is an effelt, and bath a eaufe, and to make man a Principal caufe in attn peccandi is not todeifie him : Andhefaithp. 256. that if God were the moral im- peller as a principal agent, hewere the principal carafe offn. . But if you mean by moral ampulfe, only commanding it, let others judge whether Phyficatpremotion be not muchmore than command : And whether I eaufe not my pen to write, though I command it not : Andgnoadterminum, to impel aman phyfically to moral alts, is moral impulfe. 638. But the plaufibleft argument is cap. zo. p. z61. viz. God willeth fin as it is aPuni¡bment offin: ergo he willeth that thefin come to pats or be.. And indeed Auguftine faith much contr. 7ulian. to affert Gods wil- ling of fin as a Punifhment of fin. - But I anfwer this, z. Even thefe men themfelves oft fay that God willeth not the forinale peccati, but the materiale And forma dat nomen : ergo he willeth not fan as a punifh- ment, in proper fence. z. Sin it feif ( though denyed by many Arminans) is verilyaPunifbr ment, andmore to the Sinner himfelf than to any other. t And it is the molt difficult part of the queftion, how God maketh fin a Punifhment to the firmer himfelf ; whichyet I have plainly opened, before, and here re- peat it. To be fin or difobedienceand to be Punifhment are no abfolute entities, but are twoRelations of one and the fameAlt; but not as referred to one and the fame correlate. Godis not at all the Caufe of the Aci which is fmnfal, in its forbidden mode and circumftances (as c/audicatio equi before laid) but only in genere altar, or htsjus allies when two fins are compared : But that the Alt when done is fin and is punifhment, God is theCaufe of both : That is, he maketh mans naturefrff, and inthat and by revelation, his Law : by which hefief maketh mans duty, and telleth him what (hall be fin if he do it : And next he doth by his threatning tell him, that this fin it Pelf (hall be the finners own mifery if he do it : As if ( asaforefaid) God firfl made man of {nth anature as that poyfon would torment him ex natura rei : And then commandeth him to avoid it ; And then threatneth that it 8ìaíí torment and kill him if he eat ir. Here nowGod maketh the Man and the Law : God maketh not the Alt of finas modified or oblique, or as that circamftantiated a&. But when the alt is cured by Man God by hisLaw caufeth two Relations torefult, Gift Vid. Amoco!. in 2. d; 37. y. soc, 301. !hew- ing fix waycs how fin is a punifhment of fin, without God's stilling the, fin: But if we make itfin,.hewill make itbe a punifhment. t Gab. Bi< 2. el. S6. concludeth, t. omne pectaiam eft puna. 2. Nan amnia colpa eft pectati al- teritt pieta i( viz. non prima.) 3. ornne pecca- tom pofterins pmnaoft prio- rir, dr meta ( tuf alti- mom fnerit ) pnfteriorir. And Banatant. there ci- ted by him fheweth how fin bringethpoenam damai fenfua. 'And he fhew- ethythere how each fin is its own punifhment, the formole peccati being Gill, and theformale !wee next ln the fame aft : And how. the latter Its is the punifhment of the for- mer, asbeing aneffeft of it ; For when ive have can away the Intention ofthe right end, there is nothing füfficient tohin- der more fin. Biel. ib. In a word, God antece- dently fo formed nature, that if we will fin, that fm !hall he our mifery, and as a voluntary felf- wounding,caufeour pain, and let out ear blood and life.